This article is the result of research in Sweden and the Netherlands on identity, sexuality, masculinity, and school discourse. Sweden and the Netherlands were selected because of their international reputations as sexually liberal and egalitarian societies. The interviews disclose two societies that both uphold and transgress these reputations. Interviewees were between 15 and 23. All but three were gay, lesbian, or transsexual. What I present here is a preliminary analysis of seven of those interviews, none of whom identified as heterosexual. The paper discusses masculinity, schooling, gender, and identity. Discourse of masculinity and gender in Sweden and the Netherlands differ profoundly, despite some important similarities. Emphasis on masculinity is more pronounced in Sweden. Also, the paper includes data from the interviews of two women. While this may seem unusual in a study of boys and men, the women contend with masculinity discourse and offer considerable insight into male subjectivity and gender in their society.
The paper sketches the history of expressions of resurrection in biblical thought. Particularly important for the development of the notion of resurrection are Jewish millennialist movements like that which produced Daniel 12, subjected to martyrdom, which in turn serves as a focal point for the discussion of God's mercy and justice. As opposed to the young men in millenarian movements who lose their lives as martyrs in the expectation of bodily restoration at the end of time, Hellenized Jewish intellectuals embraced the Platonic notion of the immortality of the soul in order to express continuity of consciousness after death—a very intellectual hope. The martyrdom context is crucial for understanding the expectation of Jesus’ resurrection among his followers. Although both rabbinic Judaism and early Christianity affirm resurrection strongly, they eventually both subsume cocnepts of immortality of the soul, each in its own way and in stark contradiction to each other.
Paul describes his discipleship and mission, in short his apostolate, in terms of his vision of the resurrection of the exalted Christ. The glorious body of Christ and the spiritual body are similar in substance because one is transformed into the other, a conclusion based on his own experience of visions of the risen Christ in a body but not a physical body in normal sight. This notion of Christ's risen activity contrasts strongly with the later gospel description of the risen Christ. It comes out of Jewish apocalypticism, revalued to express his new Christian vision of the end.
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